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Men and Systems 



by 
JAMES ALLEN 



AUTHOR OF 

;f AS A MAN THINKETH," "FROM POVERTY TO POWER," "ALL THESE THINGS 

ADDED," " FROM PASSION TO PEACE," " THE EIGHT PILLARS OF 

PROSPERITY," "MEDITATION," " THE LIFE TRIUMPHANT," 

"POEMS OF PEACE," ETC., ETC., ETC. 




NEW YORK 

Dodge Publishing Company 

214-220 EAST 23d STREET 



I ... < V 



914 



'. 



ko 



CONTENTS 

PAGE 

Introduction 9 

Men and Systems 21 

Work, Wages and Well-being ... 41 

The Survival of the Fittest as a Di- 
vine Law 59 

Justice in Evil 75 

Justice and Love 93 

Self-protection — Animal, Human and 
Divine . . 101 

Aviation and the New Consciousness . 119 

The New Courage 133 



EDITOR'S NOTE 

That men and women are the victims 
of existing "systems" has long been, and 
is still, held by a great number of people. 

That man is himself the maker and 
master of all systems, and as the maker 
and the master has power to alter, when 
he wills to do so, all existing "systems" 
whether they be religious, political, social, 
commercial, industrial or domestic, is 
clearly shown in the following pages. 
The essays are published word for word 
as the)^ came from the pen of the author 
with no alteration whatever. 

Lily L. Allen. 

"Bryngoleu/' Ilfracombe. 



INTRODUCTION 

The unceasing change, the insecurity 
and the mystery of life make it necessary 
to find some basis of certainty on which to 
rest if happiness and peace of mind are 
to be maintained. All science, philosophy, 
and religion are so many efforts in search 
of this permanent basis ; all interpretations 
of the universe, whether from the material 
or spiritual side, are so many attempts to 
formulate some unifying principle or 
principles by which to reconcile the fluctu- 
ations and contradictions of life. 

It has been said that mathematics is the 
only exact science ; that is, the only science 
that eternally works out true without a 



in i m inn i U >\ 

* ICS is I 

is the 
I bit m bill 

has its 

rin 

I 

Ht ntall) math< mad' 
I - ii mu 

as I nred from matl *si- 

bli is doh kii. »w n to be strictly i 

I. Tin irrimiiv 

I tones which ii<\«r \ arv in 
1 all <>f ul 

lly resoh « l • .• m tones, 
numb pi which represi n» tin 

I\ ti\< d, and though ti 

alsc |. , of mini- 



INTRODUCTION 11 

bers — are infinite, a given combination will 
always produce the same result. 

This mathematical foundation in all 
things is the keystone in the temple of sci- 
ence, and when sciences are perfected 
they will be found to be in strict accord- 
ance with mathematical laws. 

In religion also there are this same 
mathematical certainty and exactitude, 
and this mathematical certainty consti- 
tutes the "rock of ages," and the "great 
peace," on which and in which the saints 
and sages have ever found rest from the 
stress and turmoil of life. 

Human life and evolution at present is 
the learning of those preliminary lessons 
which are leading the race toward the mas- 
tery and understanding of this basic or 
divine knowledge ; for without such a per- 



|| IN. 

man. n! 

•011 could \\" ht ii lit i ii i 

I ! khinga arc inl 

I llll' 

I of t! Ili.it ti 

I s» i n plaiiilx in i :it 

Its lessons impl) tl 

'nan* nt print 
winch it is ; W uli 

km • niiild Ik riM |. 

Tims win • ii us 

\i ss<»ns «,f lit", . In- nit 
win tin r h sti imc 

;it Imsh of kn ird 

f which all ii 

ing. 

I i Iumc prir* I klK »w I< 



INTRODUCTION 13 

which the whole race will ultimately ac- 
quire, is best represented by the term Di- 
vine Justice. Human justice differs with 
every man according to his own light or 
darkness, but there can be no variation in 
that Divine Justice by which the universe 
is eternally sustained. Divine Justice is 
spiritual mathematics. As with figures 
and objects, whether simple or complex, 
there is a right and unvarying result, and 
no amount of ignorance or deliberate fal- 
sification can ever make it otherwise, so 
with every combination of thoughts or 
deeds, whether good or bad, there is an un- 
varying and inevitable consequence which 
nothing can avert. 

If this were not so ; if we could have ef- 
fect without cause, or consequence unre- 
lated to act, experience could never lead to 



IN I 

kimw I 

.in.) ."iil. I 

le a rned 

i 

in Midi intni Iatkxif»l 

.is t«. 1 r injustic 

in. \ 

thr I •( ■. tlit doing of life's les- 

MD* ivrungly, and this doing of life's lami 
u rongl) is tl 

man'.* rin^s. I I 

.! school weeps because it i 
its sums • |y! and nidi r child] 

i r i 1 1 1 < 

HUD of tl is wori 

out in tin- form of sufferinj 

[>incss. 
I ound i tint) . tl 

we can seen r. !\ rrst umid all tin ineidei 



INTRODUCTION 15 

of life, is the mathematical exactitude of 
the moral law. The moral order of the 
universe is not, cannot, be disproportion- 
ate, for if it were, the universe would fall 
to pieces. If a brick house cannot stand 
unless it be built in accordance with certain 
geometrical proportions, how could a vast 
universe, with all its infinite complexities 
of form and motion, proceed in unbroken 
majesty from age to age unless guided by 
unerring and infallible justice? 

All the physical laws with which men 
are acquainted never vary in their opera- 
tions. Given the same cause, there will al- 
ways be the same effect. All the spiritual 
laws with which men are acquainted have, 
and must have, the same infallibility in 
their operations. Given the same thought 
or deed in a like circumstance, and the re- 



INTROUUi i 

suit \mII al same. Without tl 

ruiictzuiM ntal i thical ju 

iiiitiiitn s< it ii t!.» just n 

• is nf tin- deeds of individuali irhicfa 

m totfc 
It | llmv.s that tin iiii i|iialitii a of 

distribut 
neas ai 

I llaw|< this 

tainty in life, the find in- 

• s a man's \> rn wite 

tod tills him frith 

Take away f in I mtv 

mi a man's »usncss, and he b 

•<( an . 

nithout ru mpats 1 1 



INTRODUCTION 17 

has no ground on which to build a charac- 
ter or life, no incentive for noble deeds, no 
center for moral action; he has no island 
of peace and no harbor of refuge. Even 
the crudest idea of God as of a great man 
whose mind is perfect, who cannot err, and 
who has "no variableness nor shadow of 
turning," is a popular expression of a be- 
lief in this basic principle of Divine Jus- 
tice. 

According to this principle there is 
neither favor nor chance, but unerring and 
unchangeable right. Thus all the suffer- 
ings of men are right as effects, their 
causes being the mistakes of ignorance; 
but as effects they will pass away. Man 
cannot suffer for something which he has 
never done, or never left undone, for this 
would be an effect without a cause, 



18 INI BOD1 ( i 

M fi si i fl\ rs tl » If. 

\\ | * is tin rC is tin rails* . Its 

seat is uitlim. no! w I things 

I winch v sou 

I 

result i il; the bad man 

da] r< suits < 

go' Seen thus, tins « 1 1 % nciplc 

iwi an illiiiiiiii.it those 

< .• < n >nini( hi « n< nitfh | u b re the l:<><m| 
■ail, and ' tad 

Things did i 

into irithoui a 

l ehind tin m . 

ts, ami hiioUm r nicfa t ? 
How th< an in the futun . I 

i landscap allow For 



INTRODUCTION 19 

perspective ; we must do the same in view- 
ing events. 

This principle of Divine Justice is not 
distinct from Divine Law. It is the same. 
Partial men separate justice from love, 
and even regard them as antagonistic, but 
in the divine life they blend into one. 

Nothing can transcend right. Nothing 
can be more loving than that we should 
experience the consequences of ignorance 
and error, and so become "perfected 
through suffering." In this Divine Love, 
which never alters, never errs, never passes 
over a single deed, we have a sure rock of 
salvation, for that which could shift and 
change could afford no foothold. Only in 
the unchangeable, the eternally true, is 
there permanent peace and safety. Re- 
sorting to this divine principle, abandon- 



10 I \ 1 i:< » ! > t I J ' 

! . ind i 

t)Q .1 kriMul, I* that 

basil of 'i which i firmly 

itaixl tin 
md tb 

•its. 

.1 \ 



MEN AND SYSTEMS 



MEN AND SYSTEMS 

THEIR CORRELATIONS AND COMBINED 
RESULTS 

There is to-day a widespread revolt 
against those modes of human activity 
designated "Systems," and these systems 
are almost invariably referred to as some- 
thing distinct from, and yet directing, 
controlling or tyrannizing over humanity 
itself. Thus, the leaders in the revolt re- 
ferred to, speak of the "commercial sys- 
tem," the "social system," the "competi- 
tive system," the "political system," and so 
on; and the particular system condemned 
is made responsible for — made the cause 
of— certain widespread evils, such as pov- 



M MRS A.N I 1 MS 

some s 

s. nislax i' usliillg I fit 

ami imu tiling humaiii' 

fi arbil 

I I inian ii<»! lie scpara 

m human s and needs; tin 

indeed, the \ isibk outworkii mse 

in s ami m \ 

sombined and 

ommunitv; it « 
nt CM) I f all. CM 

ly all, that things ibould be thus and so; 
it is a method in which human kind 
•mI as rtenn 

is tin \ art, sm tl 

pear. 

And lei it be ui it Mich 



MEN AND SYSTEMS 25 

agreement to act has no reference to, or 
bearing upon, a man's attitude toward a 
system—whether for or against — but de- 
pends upon his actions. A man may vio- 
lently condemn a system with his lips, yet 
show that he is in agreement with it in 
his heart by the fact that he continues to 
act in accordance with it, to follow it out 
in his daily life. We are all aware of that 
form of religious hypocrisy (nearly al- 
ways unconscious) that continues to com- 
mit the sin which it violently denounces; 
thus showing, in practice, a fundamental 
agreement with that which, superficially 
and in theory, is opposed; and this form 
of unconscious inconsistency is not con- 
fined to religion, it is a pronounced factor 
in all moral activities, and is nowhere 
more strongly in evidence than in those 



tt Ml N WD SYSTEMS 

»ns irberc tl 

s\ n». ij.n in. '!.• :• ! i a\\\ at :tri\ rate, the 

I M, when I had as! 

mom s.., ....:. sts. uIm condemn tin present 

rich mi t! 

rnsehrei li idends- t 1 

n of Otb Mils 

day that wl 
deOOUDOe as an CI il * I in- 

var been, "You abouM 

l 
such people s as * 

In Iplesa \ id f a t\ 

thii tenia] * 

• 

and which t! t a 

little reflection will show that that "1 

enounce as the »I)e 



MEN AND SYSTEMS 27 

other than the viewing as evil certain ac- 
tions in others which they regard as good 
in themselves. 

Such people being, by their concerted 
action with others, in agreement with the 
thing which they denounce, are not mere- 
ly accessories to the "system" which they 
regard as evil, they are themselves that 
system, and doubtless to many a rampant 
denouncer of the slayer of the wage-earn- 
ing lambs might justly be brought the 
charge — "Thou art the man!" 

Human systems are human modes of 
action which are dependent for their con- 
tinuance on a fundamental tacit agree- 
ment among men to continue to act in 
the same way; and such agreement im- 
plies that those who continue to enact any 
particular system must be prepared to 



• its disadvantage* as 

Well as its Stages; (<>r in the stru- 

mist alwa the 

man interests tin -n- must alv. 

and <l< R at 
I in this light, tmo- 

t \ ictims sti m." mi much in 

m < n to Ik- shall 

do innoo nt \ ictims of a \ 

b m in W Inch //// < n - ithcr m tl 

uilt th( k be, t! 

all is su| 

. n«»t t'umlaii .ml 

real. In reality , 

innoo i uuH attached to a I 

liicli has i 

tnd time. I 
men l> tl and hap] the 



MEN AND SYSTEMS 29 

one hand, and the defeat and misery on the 
other; and the defeated are not the inno- 
cent, nor the victorious the guilty, for both 
these conditions in social life are the just 
effects of men's actions, as victory and 
defeat attach to a battle or a race. 

To make this more plain, let us take a 
simple illustration. Here are ten men who 
mutually agree to engage, among them- 
selves, in certain forms of gambling. Now, 
the object of each of these men is to win, 
and so increase his wealth, yet they all 
know that there is also the possibility of 
losing; know, indeed, that some must lose, 
for such is the unavoidable hazard of the 
game. Immediately these men commence 
to act by laying down their stakes, they 
have created a system which might be 
called "the gambling system," and the ad- 



Ml \ WI> M>MM> 
\ antap s ami «li nh a - 

nt. Then ii 

< « ;im \( ss iluctu.tt :« m of tb ir ootnbin< d 
wealth some winning ind !><< 

1 . and * jam \omg and t>< OOming 

bill ultimate |\ 90IIM |0M :ill t : 
l»« 'ssi ss ami lia\ i In rvtin d< f< .it. d. while 

U('t|llil .1 lit o 

jams. 

\ it cannot I 

guilt] plotting and 

(is; i 
I nf tin I ' hat tin 

* \ ictimfl of th< 

in whi I. In the n 

attitude and 

guilt, but 

mutual i nt in i. with 

its m< i itable results, nainch . tl 



MEN AND SYSTEMS 31 

of its advantages on the one hand, the suf- 
fering from its disadvantages on the 
other. 

In like manner, of the various systems 
in which men have involved themselves, 
there are no innocent victims, no guilty 
tyrants. Victims there are, if men choose 
to apply that term to the defeated, or 
to those who, for the time being, are suf- 
fering loss, but they are the victims of 
their own deeds, and not of an overruling 
and compelling injustice outside them- 
selves. Of the ten men w r ho engage in 
gambling, none are victimized, none can 
possibly be victimized, but themselves. 
Those outside the system — that is, those 
who do not encourage and propagate it 
by their acts — remain untouched, unin- 
jured by it. So if our present commer- 



M MEN ANI I I .MS 

! s\ st« m ftbotlld be i s> sh in • 
as many social s st\ \v it 

tnj possibility irhst 

hilt i-i-«l\ Im 11 it. 

I )<>llbtlea tin P« is much up < <l in the 

'• in its presen t iti ln- 

tkm, humanity is !• arniiiLr il 
j s< Itisli paths; hut i 

• rial ' | 

H can only i risl m bun irts 

• 1 injure any but tl 
ialism is i f (1 in 

•si- uliu 
in * >. Hut tl 

will tain gion — 

with tl i d impu 

I • iustrialiMii. t 1 

s and ahiliti 

huh | 



MEN AND SYSTEMS 33 

duces woe, and the sole sufferers from 
covetousness are the covetous themselves. 

I will here anticipate the common 
query — "What of the innocent victims of 
the rapacious company promoter?" — by 
replying, (and this reply will be found 
adaptable to all human conditions and 
systems), they are not innocent, but have 
the same attitude of mind as the unscru- 
pulous company promoter — namely, the 
desire to obtain money, and as much of it 
as possible, without laboring for it. The 
company promoter is the instrument 
through whom they reap the results of 
their own greed, and fall victims to their 
own covetousness. 

Social reformers may denounce the 
system of "capitalism" or "commercial- 
ism," but so long as they themselves con- 



Ml \ W I I MS 

tin 

jMst akin t«. - imk ss. nai 

1\ . it v ls distinguished from 

industrial ride, bj keepin eye 

in\( itm nts/* ami following up 

- >1 u dh id< mis" with a\ idity, jusl 
• will tli.it uhicli tin \ call .1 \\ ll 

ind indeed 

Thov ulici .ire stri\ inu r t«» ]j\< l.\ |p 

latino, on ti inother f i lab 

t S.I I sIlMllM 

'unity Mrisc i ;tn«l tin Quml 

tllMsr \\||u uiximis 

frit] its equival 

Id not 
of vranl and fcy, but ibould p 

us as the inci i- 

I 



MEN AND SYSTEMS 35 

they are acting out, as luxury and riches 
are its advantages. 

The hope of one day becoming sud- 
denly rich without working for it, and 
living ever after a life of unbroken ease, 
is a common chimera among the poor. 
While covetousness continues to sway the 
human mind, want and poverty will con- 
tinue. 

Men desire, and then they act, and their 
combined acts constitute what men call 
"systems." The ten gamblers desired to 
increase their wealth without laboring 
for it, and at each other's loss, and they 
acted accordingly. Their combined ac- 
tions constituted the system with its com- 
bination of results. Systems are, there- 
fore, deeds, the deeds, combined and re- 
ciprocal, of a number of individuals ; and 



N Ml \ INI) S^ SI I. MS 

Is in t) I which iin-ii 

att ril-iitr i fuisbed 

. poll indi\ iiluals 
of 1 hrir < >• 

\ \ |t« rn cannot Im 

tably reap the ju 
r ow n :• I Is which | 

in I ' M ,t 

injustice. P< and aranl arc the natn- 

i antages of the p res e n t 1 1 

life, or system that IS, of the way in 

which m i i act Tb re is mil 

. but there is no injustice. It could 

id of those anions tin mi- 

bl< ra n Ik » h i luced * * bal 

by the win- 
's, or that tin lnn<>< i nt 

system unbling. Their 



MEN AND SYSTEMS 37 

lot was just; their poverty being the in- 
evitable result of their own actions. 

Recently a socialist friend of mine was 
somewhat violently condemning land- 
lords and landlordism, and I pulled him 
up by saying — "But why do you condemn 
landlords, seeing that you are one your- 
self; have you not, only a few weeks ago, 
added another piece of land to that which 
you already possessed?" He replied — 
"It's the system, not me. So long as the 
present system lasts I shall have to work 
with it ; but, when it is altered, I shall be 
willing to give up my land." 

If a gambler were continually con- 
demning the "system" of gambling as a 
bad one, and yet continued to gamble, we 
should justly say that he was confused 
both in his morals and perceptions; and 






38 i i MS 

I u ho, vvhil 

mning anj m, s<>< !iti- 

\' hatsoev atonies to a< 

cut. 9 !i a man <!« ■• 

U m u hut as ^ood 

i just; this 

that be oontinui ropagate it 

actions. 

ht to thr no, 

• 
I and tl 

i I tin in as sej 

I 'iim'.ti of ih 

possibly be any injustice in tl 
uutwofkii mt 

Is is c« rtain ; the FtCO mp CPSe I 
light 

\ il in s\ si, dm . I s., , \ j] jn 
Ign and v. • \ 



MEN AND SYSTEMS 39 

are legitimate, for men have liberty to act 
in their own way* The ten gamblers who 
mutually agree to enrich and impoverish 
each pther, have nobody to blame but 
themselves; and if the winners are satis- 
fied with their gains, the losers should be 
equally satisfied with their losses ; if they 
are not, then they should look to them- 
selves and remedy their deeds. Their pov- 
erty is good discipline, in that it is driv- 
ing them to seek a better way of action. 

If a man regards a system as bad, he 
should withdraw from it in practice, and 
should bend his actions in another direc- 
tion; for immediately two men act in 
concert, a system is formed, and the good 
and the bad which lurk in their actions 
will soon be manifested in the system 
which they have launched forth. 



\ w 

I d the lil i . in 

tiled good 

ombined results 

. :tihl in all. thrOUgl) all. 
ill, JU r i : 1 1 1 \ tri- 

umphant 



WORK, WAGES AND WELL- 
BEING 



WORK, WAGES AND WELL- 
BEING 

Activity is a necessity of existence, 
and usefulness is the object of being. Na- 
ture at once cuts off that which has be- 
come useless. Her economy is faultless, 
and she will not be burdened with things 
which have ceased to be of service in her 
progressive workshop. Nor does she al- 
low her handy tools to lie unused, nor her 
bright things to rust. Wheresoever there 
is ability, there also are scope and oppor- 
tunity; where there is energy, there also 
are legitimate channels for its exercise; 
where there is a soaring mind, the means 

of achievement are ready to hand. As the 

43 



M MEN AN i IMS 

field waits t plow, 

.ship, and ttv [Hui r«.r |n iu< . . \ 

tun mi all Ip ts, \\I 

tal, stands p ady t 
\\ ith man in all hil labOTI, ami 

to hii diligence tod 
induatrj . I m nt, I i no 

ibQities," is i ith r in i 

. 

'unity. Ahil- 

it\ i mom lit 

I is unlimited sc< >pr f< »r all ahilil 

All t Ii.it is d is the 

rk 

all aliilitii s, thr caparit\ f\>r \v«>rk 

is | ; t useful and n< aid its 

1 1. -s, ssi< hi is a \r\\ >ri< -us p. iwi r : and tins 

a i r w In n they are disabh d. or 



WORK, WAGES AND WELL-BEING 45 

stricken down with sickness. When they 
are thus forcibly prevented from engag- 
ing in wholesome invigorating labor, 
what would they not give to have once 
again the spirited and glowing use of 
brain or muscle, or to spend exuberant 
strength in healthful exertion? 

Work is of two kinds — it is either lov- 
ing labor or enforced slavery. The man 
whose sole object is to get through his 
work in order to draw his pay, who has 
no love for, and no interest in, his work 
beyond what it represents in cash, is a 
slave and not a true worker. He labors 
only under the compulsion of necessity. 
His entire interest is in getting instead 
of in doing. He gives his labor irksome- 
ly and perfunctorily, but receives his pay 
with eagerness, striving, when he thinks 



MEN AN ! I MS 

and l« ss la! 
mid II I 

slave s, 

( I tin man ulmsc heart 

is « 

■ 

r Rrbos ;ln< ss ami intlm i 

cumulath bim 

I'min smr. ss ! >.t< r 

still. Thinking lil 

j of (h< n. and much nf I 

ward, bill and w illu 

\atiir 

I bj i Ins unselfish 

and 

I. 



WORK, WAGES AND WELL-BEING 47 

For while full recompense may, and 
frequently does, escape the man who 
covetously seeks it, it cannot be withheld 
from him who ignores it in his work. For 
the true recompense is never withheld, but, 
in the selfish desire to secure the recom- 
pense without giving its equivalent, dis- 
appointment is the pay received, and the 
expected reward does not appear. 

The wages of work are sure. In the 
universal economy no man is cheated; he 
cannot be defrauded of his just earnings, 
for every effort receives its proportionate 
result; first work as the cause, and then 
wages as the effect. But while wages is 
the result, it is not the end; it is only a 
means to a still greater and more far- 
reaching result and end, namely, the prog- 
ress and increased happiness both of the 



Ml \ \\n SYSTK! 

indh nlual ind tin race, in i mmi, to u< //- 

i much i Pot 

w. • igei in 

entirety ; it in. ind< i il a mil) a small | 

tual wa#< s of 1 1. . n hilc 

man wrb ra thai tb i nd 

■ L is i 

s all ) 
n ii"t satisfaction 

m hio labors, n 

the li kno\i ' md 

. \s liicli an n m r\ i <1 I'nr t! 
I una Itish dutj . 

It- f definitely i 

n sn in the lif< man win li, I») tllC illu- 

minat 'it which prOCCedi from 

the 

st s !><>m t! 



WORK, WAGES AND WELL-BEING 49 

of slavery to the happy world of work; 
when he leaves behind him the grasping 
and bartering, the drudgery and humilia- 
tion, and, accepting his place among his 
fellows, becomes a cheerful cooperator 
with humanity, and a willing and happy 
instrument in the economy of things. 

Such a man receives the completion of 
wages in its sevenfold fullness as follows : 

1. Money. 

2. Usefulness. 

3. Excellence. 

4. Power. 

5. Independence. 

6. Honor. 

7. Happiness. 

First, he receives the full amount of 
money of which his work is the equiva- 



10 Ml \ \\I> M ^ I i.MS 

l< ht ; but in addif 

POlU is ii liiiues t«> 

inert ftM ID Bl MO n«i in* i 

this ulm ns is 

tl( lights i 

to !m 

I 

ward of labor; bul i in 

marc jrork still. 
This uninrrtilating uai 

tin cxa He ) a skill, a 

tion in tl *k und< ind 

child t ; urned H m<l 

•nan and unman that has 

I pr >\ surmounl 

a great difficulty, is acquainted uith the 

ipinesfl which is tin- R] : mi- 

ment nf such sunvss; altl * until 

lati r do I 



WORK, WAGES AND WELL-BEING 51 

of all that is involved in such success in 
relation to their career. 

For a point of excellence is at last 
reached which merges into power — knowl- 
edge, mastery. The man who is devoted 
to his work, becomes at last a master in 
that work, whatever it may be. He be- 
comes a teacher, a guide, and instructor 
to others who are treading the lower levels 
of the path up which he has climbed. He 
is sought out by others for the knowledge 
which he has acquired through practice 
and experience. He is relied upon, and 
takes his proper place among those who 
lead and serve mankind. Power is a form 
of wages received as the result of long 
and arduous labor. It is received only by 
him who has built it up, so to speak, who 
has earned it. The sowing of earnest and 



Ml \ \\h ^-n.MS 

U!ls» It 

; 

\ I w itli is ituL pendt 

l i Ins place .tiii* 

lows as a useful I 

l< ^s flash it) is in his 

rtli is in I md tbt 

in his ffait I !• 

is !i..t i in tii ( human hive, bul 

out in shining contra*! to the skulk- 

slurk- imagines that tl 

\ in I .: without 

it. Tin- sla\ r \\ I 

hat nly l>< i whipped to 

it ; >wn t( 

I shame and is d 

hut the true irorki r mo mis into in 

and I admired and 

. ; i. 



WORK, WAGES AND WELL-BEING 53 

Honor — this is one of the higher forms 
of wages, and it comes unerringly and 
unsought to all who are energetic and 
faithful in the work of their life. It may 
be, and often is, late in coming, but come 
it must and does, and always at its own 
proper time; for while money is the first 
and smallest item in wages, honor is one 
of the last and greatest; and the greater 
the honor, the longer and harder is the 
course of labor by which it is earned. 
There are degrees of honor according to 
the measure of usefulness, and the great- 
est men receive the greatest honor. 

They who receive the fullness of wages, 
receive the fullness of happiness, for true 
work as surety brings about happiness, as 
idleness and enforced labor are paid in 
the coin of unhappiness. From the per- 



I Ml \ AN I I.MS 

I l | » | > Is well 

a « ( t j | Batisfn tl 1. 

tranquil mind, and the- (•••iisciuiisii 
ha\ iiiL r men asrd the happiness, and 
in I - ss uf mui 

full and faithful i 

l k| and then wages; bul urll- 

: nlhiw.s when the vrork m 
true kind, when it is I Ls own 

sake and win n tl. h I d 

Midi \\<»rk is nt ili/rd foi furt! • k and 

u 1 1 mm ut mst( ad ol iquan- 

d in foil] and i Lf-indulgen I ta n 

Itho only iforkfl i 

\s ill <!• ist the measure of \\< II 

which that { »:i\ can purchase it' he spends 

it cart !nll\ . and will thus aid. in a small 
industrial it he CUU 



WORK, WAGES AND WELL-BEING 55 

also, by a foolish use of his wages, make 
it an instrument of ill-being, and reduce 
himself to a dead and useless limb on the 
tree of life. 

It is demanded by the law of things that 
every man shall receive the equivalent of 
what he gives. If he gives idleness he re- 
ceives inactivity — death ; if he gives stint- 
ed and unwilling service he receives stinted 
and hardly secured pay; if he gives loving 
and generous labor, he receives generous 
recompense in a life replete with blessed- 
ness. 

It may here be asked, "But what about 
the toiling masses? What you say may 
be, and doubtless is, true of certain fa- 
vored individuals, but how can it apply to 
the vast army of mill- workers and factory 



M \ N «! I 1 MS 

haiitl.s wboec t«ui is long and bard and al- 
most pun I\ iim « 

It applies with equal fd tlicm. 

I red indn idumls; tod 

re was a time \sl >sr who qoh 

ciip\ tin- lii^li places stood in tlj 

There b n<> reason wl mill \% « »r k«r 

should not be unsi [fish in hi* . m»l 

faithful and conscientious in duty; and 
laon wbj be ibould eoono- 
ini/r liis entire financial, phj sical and n. 
tal nsdiiir. s. iisin«r his in- 

pn f of Ins borne and surmuiulii 

and I s and span* time in 

culture of Ins intellectual and m 

I I II thus be ; mi- 

st If for 1 ipherei of usefulneti and 

p n t. which irfll m»t be with] 
when sufficiently eqtrippi d and 



WORK, WAGES AND WELL-BEING 57 

strengthened to deal with intricate mat- 
ters and carry weighty responsibilities; 
while the process of preparation itself 
will be one of ever-increasing knowledge, 
strength and happiness. 

Work, wages and well-being are three 
broad stages in individual and racial evo- 
lution; and the political economy of the 
future will take into account those higher 
mental and spiritual forms of wages which 
it now ignores, but which are still the most 
powerful factors in the well-being of men 
and nations. 

Well, indeed, will it be for that nation 
which is the first to realize and wisely 
utilize the fact that its prosperity and 
happiness are not limited to its material 
resources, but that in the mental and 
spiritual material of its inhabitants it 



58 MEN AND SYS l I M> 

|- < m s irii \liaustiUr niiih s of 111 ing n- 

>, which, when w frith tllC 

suit al*I\ -( \ u|\ ;ti'»ri.il 

is. w ill all'unl rich \ i< Ms <>t' pms- 

A\ tnd peace; t li.it the surest an<l 

s\s ifti st way to rvc-ii ma* 

as \N( II as tu all the lii^ln r and n<>hl< 

ccss< s is i,\ tii. issiduotu culth ntkm of 
chai 



THE SURVIVAL OF THE FIT- 
TEST AS A DIVINE LAW 



THE SURVIVAL OF THE FIT- 
TEST AS A DIVINE LAW 

Nature and Spirit were at one time 
universally considered to be at enmity, and 
even to-day the majority of people re- 
gard them as opposed to each other; but 
a fuller knowledge of the Cosmos reveals 
the sublime fact that the natural and the 
spiritual are two aspects of One Eternal 
Truth. 

Nature is the Spirit made visible and 

tangible. The seen is the expressed form 

and letter of the unseen. We search in 

trackless deserts of speculation to find the 

real, while all the time it stands before us. 

The return, from those weary and fruit- 

61 



t>! Ml \ WD 



l< ss \\ 1'nith is | i 

k to the ample and obvious; but 

")i<r< ;t with sealed eyes, 

: , with tin in mMf llnl: w< look 

Up ' ■ \ • U itfa :i \ 

ignorance and i gotism, and k>I tin- un- 
til lias be< i m, the rn< >rtal has 

I* COOK immortal, tin- natural is srrri t< 

also tin spiritual. 

I us, when the pi 

\ ( als 21 natural law , h< . al the nun time, 

makes kn j mind 

— whetl* • dm It' Imowi it <>r n<>t — a 

ipiritual law, T r it- 

u;il, ind every pi ii the k I 

i moral principle. W I n 

( ipprch all 

h s about iii.it t * r and spirit — as 

things opposed — are at an end, and the 



SURVIVAL OF THE FITTEST 63 

assiduous worker in physical realms — 
often spoken of contemptuously as a "ma- 
terialist" — is seen to be a r ev eater ^ as well 
as the worker in spiritual realms, the two 
phases of the universe being, as we have 
pointed out, but two arcs of one perfect 
whole. 

When Charles Darwin made known the 
law of "the survival of the fittest," he re- 
vealed the working of Divine Justice in 
Nature. The almost universal prejudice 
and passionate opposition among religious 
people which the announcement of his dis- 
covery aroused was based, not on the fact 
itself, but upon a total misunderstanding 
of that law. That opposition has to-day 
nearly died out; but even yet one fre- 
quently hears this law referred to as a 



H Ml N \N I » MS 

upon n the 

hlllg as callous, an 
making Selfishness siipn m< . Hut I 

an. I ii<.t I ) 
the law's. In I 

iik arc lid attack 

<t. Tl m n twining 

that tlu fitta il to mi mofll 

as such :• 

t the I" rt, Wl 
that the unsi Ifish a fitta «l to rar- 

\ i\ c than the sclfisl law assumes 

which 
its « » i > i >< » r :\( n it, and we at 

I m it arc invohred the pr<>- 
principlcs, naincl . 
DCiph I . • | I 

i; 
rive, what, t ; in this uj 



SURVIVAL OF THE FITTEST 67 

law and order — constitutes the fittest? It 
is evident that the fittest are the most ad- 
vanced specimens of any given species. 
Not the strongest, not the crudest, not 
the most selfish, not even the finest physi- 
cally; but the most advanced^ those most 
in line with the order of evolution. 

The fittest at one period are not the fit- 
test at another. There was a time when 
brute force was dominant; but that was 
when nothing higher had been evolved. 
Yet even in that long distant period — ten 
million years back, when gigantic mon- 
sters held sway upon the earth — some- 
thing higher was being evolved. Already, 
intelligence, yea, and unselfish love, were 
beginning to make themselves felt; for 
those great beasts loved and protected 
their young, and so all who most unselfish- 



r,s \ll \ INI> SYSTI MS 

1\ sllh hi t ; l»« u\ 

men. will bi i- 

!\ , an] that IK 

ipr • pally |" ri.sli. 

I 

F intell n in the m 

all the b f stm it l»as b 

Quails l.ut surel] 

Hi and : s«» that t ntelli- 

|)ass< «| a\ 

r, haying 
l»li\ ricallj tnd smalls r, bul 

and iir -ally | 

Witlmut tin nidi I law 

man is, up t » the pn sent, I >wn 

and summit :K . v- 



SURVIVAL OF THE FITTEST 69 

lection, and progress which began many 
millions of years ago when the first of life 
appeared upon the earth. Man is the 
product of the law of the survival of the 
fittest operating through millions of years, 
perhaps millions of ages; yet in brute 
strength he is far inferior to many ani- 
mals. He rules the earth to-day because 
of the principle of intelligence within him. 
But there is being evolved in man a higher 
principle and intelligence, namely, Di- 
vine JLove, which is as much higher and 
more powerful than intelligence as intel- 
ligence is higher and more powerful than 
brute force. I use the term "Divine Love" 
in order to distinguish it from human af- 
fection and from that intermittent kind- 
ly impulse which are both spoken of as 
love. Intelligence may aid selfishness, but 



Ml N WD SVST1 MS 

• * I . < : in 1 ill s< Ifishn . is 

8Wall<'\s« .1 up and brat 

t ranamuted inl 
The beginnings of this Dhrine L< an- 

:id\ in the \snrl<I. Wr sf •<• its V, 
lul I i«»n in fa t( II DMO in uln»iu it 

has bt-t n perfectedt namely the Greal 
ritual T( seh n irho, by their p r ecept s 

»f their li\ ( s, rule 
and s( llisli mi n w<»r^hi|> 
( ,o«|. \\ ( sec- in tin si- int-ii tlif 
uhat I j»\ c N ill do in the dis- 
tant future, \s Im n n numlx r of DM D 
[m»ss( ss it in an :u\\ una d d< gn I | bow m-1- 
lislin, s S and M 1 1 i -- ! i m< n fl ill HlbmH to it 

i l>\ it. as the hrutrs I 
submit to man's intdligeDOe and are 
mini b\ it. And this I is making its 

appearance not onlj in tl Gr l I 



SURVIVAL OF THE FITTEST 71 

ers, but in men less evolved; and though 
in these it is, as yet, in a more or less rudi- 
mentary form, nevertheless, the stirrings 
of its gentleness and> joy are being felt in 
many human hearts. 

A common argument against the sur- 
vival of the fittest is that were men to put 
it into practice, they would kill off all 
their weaklings and invalids, preserving 
only the strong, and thus destroying all 
pity and love and humanity. This argu- 
ment is a demonstration of the error to 
which we have already referred. It is 
ludicrously self -contradictory; for, while 
it admits that the best elements are pity 
and love and humanity, it asserts that 
these would perish if the fittest, or best, 
survived. And here we are at the heart of 
the whole matter. The best does survive, 



M ! \ \ \ 1 1 -i-M MS 

!ii|»:is 

srllisliiu-ss and 
.jiialil 

I \\ ill snr\ i\ - i v -llislin* >s is ! 

I 

human beings, it is plain 

that tl I to siir\ i 

I, hill tlinsr whi 

Lihdlieflg, 

compassion, justice, and 

irisest 
l talk about putting this Ian "into 
ibowa ignonu 

: ; : ■ t in its opt ration, ami 

■ \w a\ i in :u ti\ it\ . and all iih ii and en 

tin- lid should 

i. undi '• the mistaki n i that t! 

it. do it sin h 
hi " kill nfV Hm ir w< - and in\ 



SURVIVAL OF THE FITTEST 73 

the law would not cease to operate in their 
case, and they, by virtue of that very law, 
would soon exterminate themselves. 

With the ceaseless march of human 
progress, cruelty is becoming less and less 
fitted to survive against the growing in- 
telligence and gentleness. The cruel 
races have nearly all died out, only dis- 
organized remnants of them remaining. 
The fierce animals of prey are becoming 
fewer, and brutal men are now regarded 
as a menace to society. Gradually and 
inevitably, also, selfish and aggressive men 
will come to have less and less power in 
the world, will become more out of har- 
mony with the growing environment of 
peace and good-will, till at last they will 
pass away from the earth altogether, as 
the gigantic brutes have passed away, no 



Ml N W II.M8 

longt r ii* sun - 

qui n tl I I h nu'litt ousnett 

and I I r i 1 1 1 1 1 1 » 1 1 ; 1 1 1 1 . 

Thus tins law, as n pn s<nt< <| h I 
win. is tin- aspect, in Natal 
turn of .lust: I in the I ... 

I ltb, .In ' in and I i to 

I piritual a law 

was nit !inat( Iv Ln«»w n by all I I ! 
I . ; i r i « 1 | 

t that tin I i it in 

their teaching. Thus t! J us. 

Tl ill inherit the earth/' is n< 

oth r thai ipk but 1 Hi inc rtal 

sun h he titt' 



JUSTICE IN EVIL 



JUSTICE IN EVIL 

To-day we frequently meet with the as- 
sertion, "All is good." Pope in his fa- 
mous essay on man, said — 

"Whatever is, is right/' 

and nearly all are familiar with Brown- 
ing's oft-quoted line — 

"God's in his heaven, all's right with the world." 

In the face of these statements, the 
questions naturally arise: — Are war and 
famine good? Are sickness and poverty 
good? Are sorrow and suffering good? 
These things belong to the category of 
the great facts of human life; are they 

good? Again, are sin and selfishness 

77 



MIS W >TKMS 

\ ilrunkf i lUCSS and hty 

riL rl 

I by sea an ! land n^lit I .\ • 
Im s im<»l\ i r i i_r hundredi of tl. 
s ui'ls ..J" h\ ( s right I These tiling, 1 

I 

I. ami cause \s id- •<! sutT' 

th( I \ 

M m\ p« rsoni must hai c qu< 
tfaui during the past j i an of unpn 

• uptux rtbqua 

famiiK irs, and 

I and \ iol 
\ rse tiling riudit .' I f so, \\h\ 

n bo eager to escape th - Even those 
[uoting, W 
will, in • 



JUSTICE IN EVIL 79 

to certain "evils" and propose some 
method of being rid of them. 

It is plain that in the sense of adding 
to human happiness, these things are not 
right, for they conduce to human misery. 
Even those who deny the existence of evil 
in theory recognize it in practice, in their 
efforts to conquer it. 

Nevertheless, those statements as to the 
Universal Good and the rightness of all 
things, are true. It is all a matter of 
relativity. The recognition of evil, and 
the statement that all is good, are not con- 
tradictory. When the events of life are 
related to human happiness, then some are 
recognized as "good" and some as "evil," 
but when they are related to the funda- 
mental and eternal principle of Justice, 



MKN AN I I MS 

'i .ill thin. 'Mi t< i 

in ! i\ m 1 1 1 1 tii. I 

\ iolabk I-.« i m 
Tal pie ' : pbj m- 

•i. \\ ! ri ■ consicl 

man h n is an » v il. bul 

win fi • I 

I r, and its pi I muu 

then p] i. m it 

is a waii man 

I ion <>f hi m hurl and i 

tinctinn. 

\nd it is w ith in* ntal pain a ph) si- 

ll ith Mrroi r* ^ and 

it is r\ il isc it (! 

and 
juat, and 

gO< < m< n • path- 

til and n-ht ■<; 



JUSTICE IN EVIL 81 

The prophet Isaiah says: — 

"I form the light and create darkness; I make 
peace and create evil; I the Lord do all these 
things/' 

He thus recognizes the justice of evil, 
that it has its place in the moral universe 
as the opposite of good, just as darkness 
has its place in the physical universe as 
the opposite of light. 

The prophet Amos expresses the same 
thing when he says: — 

"Shall there be evil in a city, and the Lord hath 
not done it?" 

The writings of the Hebrew prophets 
in the Old Testament teem with state- 
ments of the truth that evil is rooted in 
justice, not in injustice; that all the af- 
flictions and calamities which overtake 



H \|IN \N M MS 

n sprin »n. mi man's 

S 
•Ins point il 
attribute the wiffi ring caused b) pui 

such as floods, 
iton urth 

I to rd urn us- 

ness ami nm qui nt depart om 

I ) ; i • 
And, inch nl ntance 

wiili the human I" arl and p ith bun 
dot 51 ; ruth a truth 

fit on the Bin md tb 

from and un- 

tliir tliat all tragi l\ IS the culmi- 

nt in I llict of human pas- 

can 1 

W i humanity has at- 



JUSTICE IN EVIL 83 

tained to inward harmony and peace, it 
will be free from all those forms of vio- 
lence which now devastate the world and 
scourge humankind with grief and lamen- 
tation. 

Maeterlinck perceives this truth clearly, 
for in his "Wisdom and Destiny/' he 
says : — 

"Fatality shrinks back abashed from the soul 
that has more than once conquered her; there are 
certain disasters she dare not send forth when 
this soul is near. 

". . . The mere presence of the sage suffices to 
paralyze destiny; and of this we find proof in the 
fact that there exists scarce a drama wherein a 
true sage appears; when such is the case, the 
event must needs halt before reaching bloodshed 
and tears. Not only is there no drama wherein 
sage is in conflict with sage, but, indeed, there 
are very few whose action revolves round a sage. 
And, truly, can we imagine that an event shall turn 
into tragedy between men who have earnestly 
striven to gain knowledge of self? ... It is 



Ml \ WI> SYS I ! MS 

; OUh it l»« f'»r hi in 

know t: |qm nfr 

^ lo KMir t Igkl tl 

and the df in i 

It is niticant fuel that, while 

•ito 
Ins dramas. The truth is that his tnge- 

uld D 

I ut ward -. 

( to the hid- 

paSM<'Fls. I I llilllsr If 

ab<> inflict, and mdi 

is | rmonious and b 

(|iiil .spirit that, in his p TCJCn C C the pat- 
){ others will be rain I sub- 



JUSTICE IN EVIL 85 

dued, and their approaching tragic issue 
averted. 

It is a mighty truth, and one which 
stands clearly revealed in the mind of the 
sage and the prophet, that all the evils of 
humanity spring from the ignorance, and, 
therefore, from the mistakes, the wrong- 
doing of humanity itself. It is, therefore, 
just and right. But though just and 
right, it is not desirable; it is evil, and 
needs to be transcended. It is just and 
right, as imprisonment is just and right 
for the thief, in that it teaches man, and 
ultimately brings him to the feet of wis- 
dom. As physical pain is a protector of 
man's body, so mental pain is a protector 
of his mind and of his life. 

From man's ignorance of the Divine 
Law — of the Moral Order of the uni- 



sf, mis VM) SYS1 I. MS 

se those thoughts and pas- 

tis iir. >ns which are the 

801)' . disasl 

Envy, iII-nmII. j< ilouf] . tad 

l\ bring about 

n in which thousand* are I ind 

disabli d, and bundn <i i filled 

w iili in<iiiniiiiu r . I n. ^» ll indul- 

. and the thirst for pleasure lead 

tin glutton] . ind , and drunk- 

( r i r m ss t<> dise;i t\ . rind | 

( ' niMiess, lust and selfishness in all 

its Pi >nm dm n I <m. 

I\ mil: and "list 

otberi in the blind punuai F their 

• fcy plans and pl< ; thus 

d( i rid M I 

nt passions there 



JUSTICE IN EVIL 87 

is always a violent life ending in a prema- 
ture and violent death. 

Man, by his ignorance, his selfishness, 
his darkness of mind, is the maker of sor- 
row, and the cause of catastrophe. His 
sufferings are indications that the Divine 
Law has been arrested, and is now assert- 
ing itself. The tragic darkness of his life 
is the outcome of that same Justice from 
which his joyful light proceeds. If every 
suicide, every ruin, every woe, even every 
accident, could be traced to its original 
cause in the moral constitution of things, 
its justice would be found to be without 
blemish. 

And that which applies to individuals 
applies in the same way to nations. Wide- 
spread selfishness leads inevitably to wide- 
spread disaster; national corruption is fol- 



M MKN AN I 1 MS 

( atastropht . : 1 1 1 < 1 l»y 
I niin. 
An. I D0| ft] . dlfOM 

fail k< s, \nlcailic 

iptionft, Boodi, and ftll sud 

>|M IlillLTN MullM l»< fulllnl, III I ! 

nil h 1\ rdafa d to dm n f i 

l rna] accid* nti l> 

a in<>ral < |y sitii in tlir raac 

1 persona tal 

!\ is through folly and 

n rkl< ssni'ss. 

Man's body, both l>y clu-mical 
gra\ itational affinit] , is i portion 

■th ipirituaD] and 
( thkaDy, Moral 

the in ii\ c!M . I lis 111 • ; 

!i u 1 1 1 1 , and aR in* par.-. 

nstitutiun 



JUSTICE IN EVIL 89 

things, and, being a moral entity, and 
therefore a reasonable agent, it is within 
the domain of his power to discover and 
work with the Divine Law instead of 
striving against it. 

All man's pains, afflictions, disasters, 
calamities, are the shock resulting from 
running, either percipiently or blindly, 
against the Moral Law, as a reckless rider 
or blind man is hurt when he runs up 
against a wall; and these sorrows are not 
the arbitrary visitations and punishments 
of an offended Deity, but are matters of 
cause and effect, just as the pain of burn- 
ing is the effect of coming into too close 
contact with fire. 

In these days of social, political, and 
theological conflicts ; and with wars, fam- 
ines, floods, crimes, conflagrations, and 



Ml \ WD m S I I. MS 

\ul< .mil st isinic cttaitropl 
pU 

I I !< v\ | ts l>ui as 

tin \ . tfa the fire of Truth on 

ttera and local cata&ir«»pln-s— • 
irould : on!} icientificaU] 

ut would In lp ibly 

mind of man, 
«I.it i * » 1 1 of tl A\ and 01 

( >s, and tin hu- 
man I 

lis of life ai I t Im cause of 

g whit')) man I. I; hut 

us. s u hich pi 

V\ il. can 

good | and when tin mw 

tan ubdi* .1 the outward \ 

\mII disappear, or u ill l urt 

I I Kill k 1 



JUSTICE IN EVIL 91 

Between the inward violence of surging 
passions and the outward violence of Na- 
ture there is such a close correspondence 
as to render them, in the inner order of 
things, of one indivisible essence. As the 
prophet Amos again puts it : 

"For they know not to do right, saith the Lord, 
who store up violence and robbery in their pal- 
aces. Therefore, thus saith the Lord God; an ad- 
versary there shall be round about the land; and 
he shall bring down thy strength from thee, and 
thy palaces shall be spoiled. ,, 

The outward "adversary" is necessary 
to nullify the inward violence, is brought 
into existence by it. When a nation be- 
comes corrupt, it is conquered and swal- 
lowed up. When cities become morally 
bankrupt, they fall to pieces, or are de- 
stroyed by some outward force. 



JUSTICE AND LOVE 



JUSTICE AND LOVE 

One frequently hears justice referred 
to as being opposed to love. Such an 
error arises out of lack of understanding 
of the profound and comprehensive sig- 
nificance of these two principles; for two 
divine laws cannot stand in opposition or 
contradiction to each other. Two basic 
laws, both admittedly good, must harmon- 
ize, otherwise one would be evil, for good 
cannot oppose good. The antagonism 
which men place between justice and love 
does not exist in reality ; it is an error aris- 
ing from ignorance of the true nature and 
right application of the principles in- 
volved, 

95 



«*; \ii \ \\ i i MS 

I i |r||H III nf killfllM 

justio ; if ft it would be 

|l|stl( I 

: if it 

♦ w.Hi! in and 

I 'i a 

I lian in a \ i< Iding ar<|iii- 

who lias little I 

Ud, tbotlgt) be may QOi treat it 

cm' !l\ . w ill not taki pains b l train it 

. bul * ; bo hat 

child nn ill train it with a firm 

\ 1 1 L r ' nt I- hand He n ill be jus! t«» liis 

loves it. He will adinin- 

isfa 

rj , that liis child D iy. 

.lustici is 'in lot e; loi e 

is I rn just i 

tial -s <>f tl principles is simply 



JUSTICE AND LOVE 97 

expressed in the divine edict — "Whatso- 
ever a man soweth, that shall he also 
reap." It is in accordance both with per- 
fect love and perfect justice that man 
should reap the good results of his good 
deeds, and the bad results of his bad deeds. 
All men admit this, theoretically, though 
the majority refuse to recognize the oper- 
ation of such a law in the universe, argu- 
ing, when overtaken with trouble, that in 
their case they are not reaping what they 
have sown, as they have never done any- 
thing to call for such misfortune, but are 
suffering innocently (unjustly), or are 
afflicted through the wrong-doing of 
others. 

Such a law, however, obtains, and those 
who will search long enough, and look 
deep below the surface of things, will find 



it and be iUc to trace! vritli • .its 

N would i right- 
minded man \\ isli it to be otl II 

would that I t thin 

to him would I 

uld MitVt r the full p natty of all Ins 

inist.ik. - and \ . so that 

Jit tin ily in \ ir- 

tuc and vi isdom. Pt titi I > 

just punishment of nm oom- 

mith d ithoul a\ ail, and nlv 

•in an immature moral 

\\ :■:■■: \\ • »ul« 1 d< sc< ml upnn man if 

law of Wild t : id as 

S f-afflicted and torn with 

i\ hope in tl i la* wl 
bestows i ial fa unfair- 

ly pist j hut it* man, h 

Is of I 



JUSTICE AND LOVE 99 

deeds, then justice would be non-existent, 
and as for love, where would it be? For 
if one could thus be deprived of his bad 
earnings, what assurance could he have 
of not being robbed of his good earnings? 
Thus the ground of salvation would be 
cut away, and caprice and despotism 
would take the place of love and justice. 

As a coin, which is one, has two dis- 
tinct sides, so love and justice are two 
aspects of the same thing. Men do not 
perceive the love that is hidden in justice, 
nor the justice that is hidden in love, be- 
cause they perceive only one side, and do 
not take pains to turn these principles 
round, as it were, and see them in their 
completion. 

Justice, being a divine principle, cannot 
contain any element of cruelty. All its 



Ml \ * Wl I MS 

appan nt harslim ss is tin- cl 

Man him* If. and not H 

ut all the affliction! 

wli 

i and Rood, I in 

the in aus. in-" 

\ i l«.\ ing hand adminisi 

I of chasl L Man 

n againsl himself. I 



SELF-PROTECTION 

ANIMAL, HUMAN AND DIVINE 



SELF-PROTECTION 

ANIMAL, HUMAN AND DIVINE 

Many and wonderful are the means 
and methods of self -protection in this 
world of combat ! Natural history has re- 
vealed the fact that even plants employ 
means of self -protection ; and when we 
come to the^animal world, the methods 
adopted to avoid annihilation in the 
struggle for life are so numerous and re- 
markable as to call forth our admiration 
and wonder. Nor, in this fight for life is 
"the battle to the fierce and the race to the 
strong" in all cases. Indeed, the weak 
things of Nature exhibit such ingenuity 
in the means which they adopt to escape 

103 



N iS\ 11. MS 

oiies, tli.it tli» 

vi ssful in holdin n u ltli th 

I 

til!- 

.i n oiarkablc degrei 

!iiit:itiiiu r in l Pill the tv. 

fi uliirli t 

the s"il or tl" d( ad or In ii 

\\ th»\ live, ami in m»iiu- 

through long exp ao 

imitated in color and form i 
flo? hicfa they habitually haunt thai 

N is tl 

lit, pass them In ; and even man, * ith 
all Ins int< i cannot distinguish 

' r\ ant riatui 
Lit I smallest tisln s adopt similar 



SELF-PROTECTION 105 

means of concealing themselves, although 
they are in the lowest class of animal life. 

When we come to the quadrupeds, (al- 
though the weaker and smaller among 
them, those most hunted by the larger, 
adopt ruses similar to those which prevail 
among the insects and fishes) brute 
strength largely takes the place of strata- 
gem. The beast has developed powerful 
weapons of defense, such as horns, fangs, 
claws, etc., combined with an iron or lithe 
muscularity, with which he maintains his 
place on the earth, and defies extinction. 
Endurance, speed, strength and ferocity 
are the means of self-protection among 
the brutes. 

Animal self-protection reaches its high- 
est excellence in the superb strength and 
cunning of the lion and the tiger, yet it 



Ml N AN 

appean m tk and dun 
meant i 

man ; I h it 

is nol all-powi rful in the human ai in 
•nal vrorld, is still i dominant impulse 

iman I 
M tn is jmism-sm <l <>f tli* nil ire animal 
nature , and the animal impulses ainl 
i Is an w itliin him, luit tl < 

R ith this animal life, an ad 
int< Hi: a s< \ 

sciolism ss |iy \ irtllc Of uliidi liis srlf- 

i |H»\\( • 

I I in ani- 

mal, w ith enduraift th and 

I. lit Il< is :ilsn 

is an il >n- 

Arm ma in« fi of l« m intelli- 



SELF-PROTECTION 107 

gence, the animal methods still largely ob- 
tain. In the struggle of life, the savage 
relies on brute strength. Even among 
civilized communities, there are still thou- 
sands of admirers of "the noble art of 
self-defense," which can only be noble in 
the sense that we speak of the ferocity of 
the lion as being noble, and is devoid of 
art, being compounded entirely of brute 
force and cunning. Indeed, this practice 
is so closely allied to the beast that it has 
long ceased to be a means of self-defense 
among civilized men, and has become 
merely a vulgar pastime for the few. 

Working along physical lines, and still 
following the well-worn track of animal 
instinct, man has invented numerous im- 
plements of destruction by which to an- 
nihilate his enemy and preserve himself, 



Ml \ I 1 MS 

m-, u itli increasing iity 

i suhtlct\, Ik cmii' 
\\ H path Ol lu- 

te II • . -( inirirntly I 

in.r nal 

Ills | 

1 1 1 c -1 of I ind 

'lit : 1 1 1 « 1 p<>w< r to li 
brill hand and k< • 

rain. I i 

ind ind 

the arl hy which 

nr- -I and I fc maintain 

li animal 

str . kindly 

III place i if the IiIimmIv str 

with tooth and dan the do 

r w it and skill. Man 



SELF-PROTECTION 109 

has discovered — though he has as yet only 
partially learned this — that there are bet- 
ter methods of self -protection than that 
of attacking, killing and despoiling others, 
that by such a method he endangers his 
own comfort, happiness, and even life, 
and that it is better to engage in a blood- 
less competition for supremacy and leave 
every person to take his place in life ac- 
cording to the measure of his mental ca- 
pacity. Right has begun to take the place 
of might, and although the struggle is 
largely one for money, it is not altogether 
so, but is surely evolving into one for the 
securing of those mental qualities which 
increase man's nobility, and better fit him 
as an instrument of life and progress; 
such are the intellectual qualities of rea- 
son, judgment, tact, foresight, ingenuity, 



\! I \ \ \ I > SYSTF.M> 

re*>< tivcncat ; And the m 

kindm 

just I I location al | 

i»sl i lit in ly al«»nu r tin N < inti ll< dual ami 
moral Inns. The IDS! PUB* Kltl b] \\ lii« li 

• s w itli ih.ifi l'< >r tl ity 

• i, not talons. 
I nt c Hi ctual and moral i ■■ 
stii sspnri • hu- 

man irorld. 

The into Il» dually \ igoroui and the 
• ally upright take tin l< id in tl 
life. S ! < ss, t 1 

tak< tin ir place, and ! 

turntv for dei elopment Skra l> man 
is l< arning thai in the | 
— the weak, the niffi r 



SELF-PROTECTION 111 

— he is affording a surer protection for 
himself. 

In such methods of self -protection we 
perceive an enormous advance upon the 
savage instinct of the brute. Commerce, 
crafts, and games take the place of plun- 
der and destruction; and limited animal 
affection is enlarged to benevolence and 
philanthropy. In human competition the 
brute still lurks, but its ferocity is sub- 
dued, its nature is largely transmuted into 
something better, more beneficent; its 
dark horror is lightened up with the warm 
rays of kindness ; its harshness is softened 
by the gentleness of a larger and ever- 
increasing love. 

But high as is human over animal self- 
protection, there is another form of self- 
protection that is as high above the human 



Ml N W!> SYS1 I MS 
as that in ftbOTC the animal, and that 

dh spiritual p rotection. By tins 

method the man d<»< s not ti^ht with others 

In da i nol si 'dally, 

as <!■>< I the linn l s u itli 

\\ ithin himsi If, in 

s w ith * ' ed in 

OH n nature, that Ik ma\ tit him* 1 1 

the higher, nobl< r, mon endurii 

Of ! d-fl ill and w isdODL 

In dh in' prot ction, tl jjgli 

* ith othera is at an 1 1 I km 

|| is DO D 

mis em] and Don- 

\ ml n only 

tood si uhoee 

in him 
\\ rid of 1 Hi ine Thii 



SELF-PROTECTION 113 

Just as the fanged and taloned brute can- 
not grasp and use those mental weapons 
of resource and inventiveness which the 
more highly endowed and talented human 
being employs with such ease and power, 
so the self-seeking man cannot compre- 
hend and wield those instruments of self- 
sacrifice and non-resistance with which the 
divine man not merely shields himself, but 
protects the whole world. 

Self-interest, resistance to, and compe- 
tition with others, are the most powerful 
factors in the purely human life, but in 
the divine life, self -obliteration and deep- 
felt sympathy with and compassion for 
others are the dominant motives. 

The divine man conquers by non-retali- 
ation, and by yielding where others enter 
into selfish strife; and his gentle powers 



1 1 I MIS Wl> M > I I \!> 

arc so invincibl Bsh 

• t as tboM 
w\u n o 'inp. in -I m ith the merely anin 
< quipm nis. dissoh e away in u I ual 

u< akn< \ -ill in^ 1 .irm-t \ K 

an |x s) human | 

•inst divine principle s, ami 

tfae «li\ U1C man stamls i; i«l ads U] 

surh principles. In him the human quali- 

I into the <li' 

principles of Patience, Humility, Purity, 
Compassion and I 

B kl * animal and the burnt 

en which is temporal, 

itioo is coo- 
A which i 

principles Upon which 1 • stamls. I n a 
srrxal 



SELF-PROTECTION 115 

serving the mind from passion and selfish- 
ness, and imbuing it with pureness and 
wisdom. 

We get a glimpse into the vast power 
inherent in self-sacrifice and non-resist- 
ance when we contemplate the lives and 
characters of the few divine men who 
practiced these principles — in Jesus, 
Buddha, and others. All men, broadly 
speaking, yield and bow down to these 
great Masters in Divine Things. Men 
who have reached the greatest heights in 
worldly achievement, — monarchs, con- 
querors, successful generals, statesmen, 
orators, financiers — bow in humble rever- 
ence and awe before the names of those 
Great Ones, recognizing intuitively that 
their own conquests and achievements, 
with all their worldly glory, are as noth- 



Ufl MIS AN I I M> 

I w ith that mi 
qm st. thai ht) spiritual ad 

winch those p ntk teach inkind 

I bundn «l mil- 

'. dOfl i • Binhlha as 
I . i M.isi. r, : i r m I - 

hundred millions lik» 

.l< mis as • I the E 

I 

tion annual. human, ai. itual we 

ccs \\| 

at irorfc in tin ei olutkw ntient b 

ilution I- ginning * itfa the \cm 

] i \t( ndii M • dii h 

wl- 

\ v > hat tin r< is n<> in- 

all arc equall) I gitimatc, and lx i 



SELF-PROTECTION 117 

the cosmic order of things. Each in its 
own sphere is right and necessary, lead- 
ing to higher and higher intelligence, and 
deeper and deeper knowledge. The ani- 
mal defends itself in accordance with its 
nature and the limits of its knowledge; 
the human being protects itself likewise 
in harmony with the dictates of his human 
nature ; and the divine being eternally pre- 
serves himself in peace and blessedness by 
virtue of his clearer insight and deeper 
wisdom. 

Nor is any measure of force lost during 
the process of evolution. The brute pas- 
sion is, in man, transmuted into intellec- 
tual and moral energy, and in the divine 
man both are merged into control and 
equanimity. 



AVIATION AND THE NEW 
CONSCIOUSNESS 



AVIATION AND THE NEW 
CONSCIOUSNESS 

Dr. Bucke in his work, "Cosmic Con- 
sciousness/' published some ten years ago, 
stated that aerial navigation would become 
an accomplished fact in the near future, 
and that it would revolutionize the social 
and economic conditions of the world. 

So far as the advent of the new means 

of travel is concerned, he has proved to be 

a true prophet, and I am convinced that 

his prophecy of its revolutionizing aspect 

will shortly begin to be proved true. Of 

this great revolution in its completion Dr. 

Bucke says : 

121 



MEN AN I IMS 

'iff*. 

ei "ill M lon^rr have rrajon 
bdi tnrlt a i ih<ii w\ 

hi lummer »on- 

. comnwn I i i k ' the roott • 

In ;'" s,, thr 

.1 brroii. 

thing »•• 

: 

I beautiful pid As 

result upon human society, of t! 

a\ iati«»n. ; i r i « I it w ill 

t ni' \ 4 that such i condition H ill 

:! j . 1 1 \s ill at lead re- 
quire several liuntln <l \ and it 

lily probable thai it will I* several 
thousand 



THE NEW CONSCIOUSNESS 123 

As yet we are only in the crudest begin- 
nings of flying, and the mastery of the 
air as a medium of human transit affords 
more scope for improvement and inven- 
tion than any of the mechanical modes of 
locomotion hitherto employed. Invention 
will follow upon invention, through a long 
period of time, until men will be able to 
propel themselves through the air with a 
swiftness, a safety, and a skill perhaps 
equal to that of the migratory birds of the 
swiftest type. It was Edison who long 
years ago declared that the ultimate and 
perfected flying-machine would be built 
on the principle of the bird. While con- 
forming more or less to this principle, the 
present machines are more on the prin- 
ciple of the kite, the motor-driving power 
taking the place of the string. In his 



Ml \ w I I MS 

/ | 1: I i I .-. •■ 

m<li\ tli.it race as 

h |h,ss. iir <>f i | wings 

uli e und< r t 

r wi 

sanrnl in? I)< d him* If 

.ilk ll I 

I be tl a h Inch t 1 

will take, and it 

; 
I n. 

Hut t! itimi with which 

i is that v 
t prith uroea 

f that m If . isiuss, 

win ' | man's d I liti«»n. 

ll is in. \ it.il.lv connect d writih 
strn :hI sufl th labo 

s uf a higher, dii u 



THE NEW CONSCIOUSNESS 125 

form of consciousness are making their 
appearances. From man's present state 
of imperfection, combined with ceaseless 
aspiration toward a better, but as yet un- 
defined, state, there is surely coming, as 
from a matrix, a new order of life, a more 
blessed condition, a greatly evolved form 
of consciousness hitherto unknown to man 
except in a few isolated cases. 

Invention is allied to progress, is, in- 
deed, an outward manifestation of inward 
growth. All man's inventions are adapta- 
tions to his expanding consciousness, and 
they definitely mark important turning 
points in the evolution of the race. At the 
moment of man's necessity, the new and 
needed thing appears. Just as the human 
intellect was preparing to break from the 
bonds of old superstitions, and sally forth 



i M M» N \m> S) - i IMS 

in i«»\ i nntramiix •I«»in. th« 

itrument * km- Tin- o 

I' human I us it 

shake nil" it 

paneling human ra 
iM no l 

rrmaili satisfit (1 W itli |h it \ m I 

rth 
In FiMt t i' m<l In 

him scope fof his ii tal act 

I « nl;irL r ' 'I B) Dfl] 

tad doh anotb r u 

■ 

;in\ which h 
<xxled it that of tl\ r._r. Man has 

hitherto employ* d the solid i arth and * 

lid wal iiictliiini ■ •!' matt rial 



THE NEW CONSCIOUSNESS 127 

transit, but now he is to make an obedient 
servant of the tenuous atmosphere, using 
it to speed, bird-like, directly to his desired 
destination. And this is an important 
outward sign of the new stride in evolu- 
tion which the race is now taking. Rapid 
and restless changes are marking the pres- 
ent transition period. Old religions and 
forms of government are passing away. 
New modes of thought and action are 
everywhere appearing. Man's conscious- 
ness is expanding. The human form of 
consciousness is about to touch, is indeed 
touching, the point of completion, and 
from it there will spring, is already spring- 
ing, the Divine form of consciousness 
which is destined to transform the entire 
human race. For under that reign of 
consciousness, nearly everything, as it at 



UN Ml N W II MS 

I. will ' 

M hilt tl Divii .•. ! 

tli\ tin l\ . All tl il human pas- 

•is which non <l"n, 

will ti 

« .1 subordinate plao . tod p ill be iin 

I I 

w til ami w KtdoOt I [( R ill ! 

him* I f and mi I h. 

Aln a<l\ man baa bi i n 

. ■ 

with be H ill var into 

krmwli I • 

t. and tl" pr 

! it, and non h< is 
his I )i\ ine birthright 

A\ iation is tl !. as 

it \ >f this n» w nnihl Nshirh is f,"\\ 



THE NEW CONSCIOUSNESS 129 

taking shape. It is also more than a sym- 
bol, for it will form the first important 
material instrument by the aid of which 
the new consciousness will begin to ma- 
terialize its glorious ideas and magnificent 
schemes for the happiness of the race, for 
the so-called happiness of to-day is misery 
compared with that blessed state which 
will obtain on the earth when the Divine 
condition has become well established. 

The beginnings of this new condition, 
as aided by aviation, will be noticed in the 
breaking down of certain material limi- 
tations between man and man and between 
nations, and the disappearance of war; 
along with it will come a free and frater- 
nal industrial intercourse between the na- 
tions, and a growing tendency to adopt in 
practice those fundamental religious prin- 



MIS V S -I I MS 

ciplrs which arc universal, arid I 1 

\ n Im mini md 

enten iod scheii 

tiuns the first sccdlin. 

as it m tlu- rn usness — will 

ipldlv 

tlit* .iintry tO cuntry, ft 

f Ifk nt tint nt. (HI "tlie- w : - 

w ind" th } w ill I • -lit n dose 

botfa socially and industrially. 

Id aninins]ti( s, which w m I DSl 

Wi i n till Ml, W ill dl( (Mlt. tllr old ' 

tional I s will cpiieth break down and 

I . wit! 
Iipl itions w ill h 

inking all tho« int< n sK which 
♦ for f all ' 

tin? 



THE NEW CONSCIOUSNESS 131 

The locomotive is an instance of the 
above, though in the region of self -con- 
sciousness, in that it rendered civil war 
impossible, making of each nation, for- 
merly divided against itself, a united fam- 
ily working harmoniously together. Avi- 
ation, however, will be connected with a 
higher region of consciousness altogether, 
namely, the cosmic consciousness, and its 
results will be much more striking and 
more far-reaching than those which have 
hitherto taken place in man's self-con- 
scious condition. 

At present we are only in the experi- 
mental stage of aviation, but this will be 
quickly followed by the economic stage, 
in which flying will be adapted to human 
travel and mercantile uses, and almost im- 
mediately this is reached the new con- 



IM M F.N AN MS 

ditioni in k> ws will 

list \\ « s. and onci l 

lually tbi 

• tin in . 

u Indi t«» fc-» (I 1 1 

<h<I« Ml. \ 

md rut n w Ml 

. u ill I 
insf itftblishing tln^ n< ^ 01 

of thin • !li. 



THE NEW COURAGE 



THE NEW COURAGE 

The virtue of courage is generally re- 
ferred to in its physical manifestation, 
and it is significant in this particular — 
that its symbol is a beast of prey, namely, 
the lion. The dictionary rendering ad- 
heres to this physical — aspect of courage, 
for on turning up the word I find its 
meanings are given as "bravery, fearless- 
ness, intrepidity"; no other rendering be- 
ing given. The soldier is the human type 
of courage, and the current sayings con- 
cerning courage are: "As courageous as 
a lion" and "As brave as a soldier." 

The lion and the soldier are alike fear- 
less in attack and defense, and both will 

135 



Ml \ \M» SYS1 I.MS 

f is an 

il at' 

i. tins is its |. 
I has as- 

|m cts. iii.m \ as man 

rises in tl il and spiritual scale Ins 

I. taking a 
• ..nn : bill I" Pd nt r 
lt to the highest 

wli t of this * is 

that tin- lower forma ibould be 

first tlU 

\\ t] • ! • |»h\ sical t '..rni l al- 

famil..!! It is 
ni«'fi hntli to animals and men. It 
f s in ; ss. Its [\ 

is ati 1 1 ^^ ill 

r. that this kind or- 



THE NEW COURAGE 137 

age is inevitably associated with suffer- 
ing, even with destruction and death, as 
daily manifested both in the animal and 
human spheres of life ; self -protection be- 
ing its dominant motive, whether in at- 
tack or defense. 

But man is not only and merely an ani- 
mal, a physical being; he is also a moral 
and intellectual being ; and along with his 
moral evolution he began to develop a 
higher kind of courage — not the highest 
or the New Courage herein referred to; 
but yet a great advance on the purely ani- 
mal courage — namely, moral courage. In 
physical courage the other person's body 
or property is attacked, while one's own 
body or property is defended. In moral 
courage the other person's ideas, opin- 
ions, or principles are attacked, one's own 



IM Mi N 1 i MS 

IS, opinkXM, tod principles : 
l'( I It lff-t 1. I 

and defense so far as t Ik* 

I, hut as 

da its , dttiotu ufi- 

has disappear rid, ha 

a | isrnutatinn, I 

peand in | ur- 

agt is . I. nut with p- is per- 

sons, hut with their prim ; it is, in- 

I, pun 1\ meotali and while it is still 
I w it Ii tk'strii Kid if MM 

I p ith waffi destruction is a 

hloodhss and iiitrlh rtual i >n< , namelj , ' 

i tmn l piniOlia, and 

its rital and nut pi. 

ally 

i/( d. and is alv i as 



THE NEW COURAGE 139 

moral courage, to distinguish it from com- 
mon or physical courage. It is, without 
doubt, a comparatively recent develop- 
ment in the evolution of the race, and is 
entirely absent from animals- A few 
thousand years ago it was, in all probabil- 
ity, an exceeding rare and new faculty, 
and it is still in process of development, 
large numbers of the race not yet having 
evolved it ; for while it is probable that at 
least seventy-five per cent, of the race 
possess a considerable development of 
physical courage, it is doubtful whether 
twenty per cent, possess any marked de- 
gree of moral courage; so much so that 
those in full possession of it are marked 
off from their fellows as men of a higher 
grade of character, and generally — 
though not necessarily and always — as 



MEN an MS 

■ 

r which H 

V -I'll I still 

. as mtic-li ii\h>\ c and 
.is DK>] 

hi phj L IK 1 

il ilistincl fi LI that 

is from itfl pi I ] 

it the K ( oarage bi cau 

in tl ig at pret- 

. and, tin little und 

■J. y difft n nt Pk 

II it. jllst 
NX'! 'I ' f t'n'in 

mlta Prom it. Phj 

• • ur- 

liuiiiaf . I'i.iii 



THE NEW COURAGE 141 

of the Divine. The New Courage is, 
therefore, Divine fearlessness as distin- 
guished from animal or human fearless- 
ness. 

This Divine fearlessness has a two-fold 
aspect. It at first consists in fearlessly 
attacking and overcoming the enemies 
within one's own mind — instead of the 
enemies without, as in the other two forms 
of courage — and is afterwards character- 
ized by an entirely new method of conduct 
toward others, especially where external 
enmity and opposition have to be met. It 
is its latter and perfected stage with which 
we are here concerned — that is, with its 
outward manifestation. 

We have seen how a man having physi- 
cal courage acts in defense of his life and 
property; also how a man having moral 



Ml N W I 1 MS 

mi il< I us; 

ami iimw, who has I 

\ inc 00 

I I has tin \nv I »t 

rid him 

I 

that from \nIhcI m is tl 

'i f( Uy, tin ir mw fi ii!i^,,\ ( f ■■ ssinns. 

\\ I I hiniM If, 

m\ , mum l\ , the I I il within 

Ills* 1\ is. 

B \h phj nod ind mem] i make 

much rmisi . In tin d vA 

and tb 

n ith the shouts of the i ictorioua ami 
die dj * fther, t ; 

f opinions ind the damof 



THE NEW COURAGE 143 

of conflicting tongues. But in the New 
Courage there is a profound silence; yet 
this silence has more influence and endur- 
ing power in one man than that noise has 
in entire humanity. The New Courage 
may, indeed, be described as the courage 
to be silent. Thus, when the man of Di- 
vine courage is attacked, abused, or slan- 
dered, he remains serenely silent. Yet 
this is not a proud and selfish silence. It 
is a silence based upon a right knowledge 
of life, and having a profound and benef- 
icent purpose; that purpose being the 
good of the attacking person (and, 
through him, of all mankind) by protect- 
ing him from the evil passion by which he 
is so injuriously influenced. 

To remain silent, calm, and compas- 
sionate in the midst of a seething sea of 



m MEN AN - I I MS 

liumai ;ill\ i 

one — t quires . c<>ur- 

t ilmott unknown bo m 

s«» much so that a men wl 

altliMimli inisiii: m<! j 

through r.slii|>ril 

luaiikiml I > I inirarul 

. And l.« n w< nge 

continue i to o] ? - iti jkjs- 

tal \ ii 
physical]] (■•■nrageous man conquers in- 

ntli ..» mis man 

cmii,|ii< ra tin opinion! of many m n, and 
mm thousands to I u* ; bui I 
\ m< ly .Hers the 

world, and ins eonqiM it ii I I lei 

and rid of Moodshecl 
[n the New ( Ittack and 



THE NEW COURAGE 145 

fense, as they obtain in the two lower 
kinds of courage, have entirely disap- 
peared; nevertheless, they have not been 
destroyed ; they still exist in the spirit, but 
have become blended into one, have been 
transmuted into a sublime and universal 
kindness; for when the Divine man re- 
frains from engaging in combat with his 
adversary, and lets him go feeling that 
he has all the victory, it is because his 
thought is all for his mistaken enemy, and 
not for his own defense. He is prompted 
by a profound compassion for his enemy, 
a compassion based on Divine and perfect 
knowledge; and if his silent act does not 
always subdue the^passions of his adver- 
sary at the time being, it subdues the pas- 
sions of thousands of men through hun- 
dreds of future generations, merely by its 



Ml \ \\!> - i - I I MS 

♦ lit 

itlt 
I n tin Si w ( ind- 

n« ss .ifnl l»\ thi.su DM •'•fit s. .in. tiling \ ast- 

l\ human impulse 

1 1 1 1 « » m I \ c-alli .I Lindi | both at! 

I d< f< n i . I i of attempt 

is tin human way it i ra it, and far 

• ssTuIIn , I |)|M,S|| 

//( ni .ss. w liich is the I )i\ In 

tli« hum. ti >si<»n i\ ri«»t opp<> ,| at 

all. bul pet, mi n alit> , it is 

tliini: far ii. nil 

than |i II mmhuU h» tffl D 

I )r s and human pa&si<> 

rn ss is tin | 

man ' I I , \\hil« >m 

rtandardi 



THE NEW COURAGE 147 

tecting or defending himself, and may for 
the time being be regarded as a coward, is, 
in reality, defending himself far more per- 
fectly and successful^ than the passion- 
ate fighters and partisans ; for he who pro- 
tects his enemy with love, and shields all 
men with the acts of Divine gentleness, is 
throwing around himself an eternal shield 
and protection. 

For instances of this New Courage one 
has to go to the Great Spiritual Leaders 
of the race, so rare is it. The most strik- 
ing instance is that of Jesus, who, when 
mocked, smitten, and crucified, did not re- 
taliate, or offer the least resistance, or 
speak a word in self-defense ; and the fact 
that the rabble taunted Him with the ac- 
cusation: "He saved others, Himself He 
cannot save," seems to show that they re- 



lis Ml \ \\ I 1 MS 

i I I mi both as an impOttOf and i 

I. the nibtime ige 

pan thi 

N ( r< nds the 

r\ I u l r : I 

trmoaoi nd nl id 

uni\ * i sail i0ed as I )i\ ii. 1 it 

still oootiniM s to lift m 

rin#, srliisli |>as 

\\ 1 < n ill. Kiicldlia was abused ami 

I I 
; silt lit. and it n«»t in r it I \ 

t tll«»S< \S ! 

| wen\ 

and disci] I In 1 v. I li> sil( nt 

Fltll FKss. 

It m ;ll I" Long, m pe count ta fore 

ieral Id the r 



THE NEW COURAGE 149 

but everything is making toward it. Other 
men will come who possess it, and then 
more and more, until at last the race will 
stand at this Divine level; then selfishness 
and sorrow will be ended, and the painful 
conflict of human passions will no more be 
heard upon earth. 



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^ MAR 82 

N. MANCHESTER, 
INDIANA 46962 







